Love, too, now has its adequate definition: it is the all-directing intelligence which includes in its recognition a world of beings accorded free an… - George Holmes Howison

Natural science must therefore, in truth, be declared silent on this question of pantheism; as indeed it is, and from the nature of the case must be, upon all theories of the supersensible alike — theistic, deistic, atheistic, pantheistic. Natural science has no proper concern with such theories.

To the question, What is the right relation between reason and religion, you will now understand me to answer, It is that reason should be the source of which religion is the issue; that reason, when most itself, will unquestionably be religious, but that religion must for just that cause be entirely rational; that reason is the final authority from which religion must derive its warrant, and with which its contents must comply; that all religious doctrines and instrumentalities, all religious practices, all religious institutions, and all records of religion, whether in tradition or in scripture, must alike submit their claims at the bar of general human reason, and that only those approved in that tribunal can be regarded as of weight or of obligation; in short, that the only real basis of religion is our human reason, the only seat of its authority our genuine human nature, the only sufficient witness of God the human soul. Reason, I shall endeavour to show, is not confined to the mastery of the sense-world and the goods of this world only, but does cover all the range of being, and found and rule the world eternal; it is not merely natural, it is also spiritual; it is itself, when come to itself, the true divine revelation.

A world of such individual minds is by the final implications of this proof the world of primary causes, and every member of it, secure above the vicissitudes of Time and Space and Force, is possessed of a supertemporal or eternal reality, and is therefore not liable to any lethal influence from any other source. Itself a primary cause, it can neither destroy another primary cause nor be destroyed by any. The objector who would open the eternal permanence of the soul to doubt, then, must assail the proofs of a priori knowledge; for so long as these remain free from suspicion, there can be no real question as to what they finally imply. The concomitance of our two streams of experience, the timed stream and the spaced stream, raised from a merely historical into a necessary concomitance by the argument that refers it to the active unity of each soul as its ground, becomes the steadfast sign and visible pledge of the imperishable self-resource of the individual spirit.”